Reference: Acts of the Apostles
American
A canonical book of the New Testament, written by Luke as a sequel to his gospel, and a history in part of the early church. It is not, however, a record of the acts of all the apostles, but chiefly of those of Peter and Paul. In his gospel, Luke described the founding of Christianity in what Christ did, taught, and suffered; in the Acts he illustrates its diffusion, selecting what was best fitted to show how the first followers of Christ in building up his church. Beginning were his gospel indeed, he narrates the ascension of the Savior and the conduct of the disciples thereupon; the outpouring of the Holy Spirit according to Christ's promise; the miraculous preaching of the apostles, their amazing success, and the persecutions raised against them; with other events of moment to the church at Jerusalem, till they were scattered abroad. He then shows how Judaism was superseded, and how Peter was led to receive to Christian fellowship converts from the Gentiles. The remainder of the narrative is devoted to the conversion and calling of the apostle Paul, his missionary zeal, labors, and sufferings, and the ends with his two years' imprisonment at Rome.
Luke himself witnessed, to a great extent, the events he narrates. His Greek is the most classical in the New Testament; and the view he gives of the spirit of the early church so many of whose members had "been with the Lord," is invaluable. The book was probably written about A. D. 64, that is, soon after the time at which the narration terminates. The place where it was written is not known.
In order to read the Acts of the Apostles with intelligence and profit, it is necessary to have a sufficient acquaintance with geography, with the manners of the times and people referred to, and with the leading historical events. The power of the Romans, with the nature and names of the public offices they established, and the distinctions among them, must be understood, as well as the disposition and political opinions of the unconverted Jewish nation, which were to prevalent among the Christianized Hebrews.
Easton
the title now given to the fifth and last of the historical books of the New Testament. The author styles it a "treatise" (Ac 1:1). It was early called "The Acts," "The Gospel of the Holy Ghost," and "The Gospel of the Resurrection." It contains properly no account of any of the apostles except Peter and Paul. John is noticed only three times; and all that is recorded of James, the son of Zebedee, is his execution by Herod. It is properly therefore not the history of the "Acts of the Apostles," a title which was given to the book at a later date, but of "Acts of Apostles," or more correctly, of "Some Acts of Certain Apostles."
As regards its authorship, it was certainly the work of Luke, the "beloved physician" (comp. Lu 1:1-4; Ac 1:1). This is the uniform tradition of antiquity, although the writer nowhere makes mention of himself by name. The style and idiom of the Gospel of Luke and of the Acts, and the usage of words and phrases common to both, strengthen this opinion. The writer first appears in the narrative in Ac 16:11, and then disappears till Paul's return to Philippi two years afterwards, when he and Paul left that place together (Ac 20:6), and the two seem henceforth to have been constant companions to the end. He was certainly with Paul at Rome (28; Col 4:14). Thus he wrote a great portion of that history from personal observation. For what lay beyond his own experience he had the instruction of Paul. If, as is very probable, 2 Tim. was written during Paul's second imprisonment at Rome, Luke was with him then as his faithful companion to the last (2Ti 4:11). Of his subsequent history we have no certain information.
The design of Luke's Gospel was to give an exhibition of the character and work of Christ as seen in his history till he was taken up from his disciples into heaven; and of the Acts, as its sequel, to give an illustration of the power and working of the gospel when preached among all nations, "beginning at Jerusalem." The opening sentences of the Acts are just an expansion and an explanation of the closing words of the Gospel. In this book we have just a continuation of the history of the church after Christ's ascension. Luke here carries on the history in the same spirit in which he had commenced it. It is only a book of beginnings, a history of the founding of churches, the initial steps in the formation of the Christian society in the different places visited by the apostles. It records a cycle of "representative events."
All through the narrative we see the ever-present, all-controlling power of the ever-living Saviour. He worketh all and in all in spreading abroad his truth among men by his Spirit and through the instrumentality of his apostles.
The time of the writing of this history may be gathered from the fact that the narrative extends down to the close of the second year of Paul's first imprisonment at Rome. It could not therefore have been written earlier than A.D. 61 or 62, nor later than about the end of A.D. 63. Paul was probably put to death during his second imprisonment, about A.D. 64, or, as some think, 66.
The place where the book was written was probably Rome, to which Luke accompanied Paul.
The key to the contents of the book is in Ac 1:8, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." After referring to what had been recorded in a "former treatise" of the sayings and doings of Jesus Christ before his ascension, the author proceeds to give an account of the circumstances connected with that event, and then records the leading facts with reference to the spread and triumphs of Christianity over the world during a period of about thirty years. The record begins with Pentecost (A.D. 33) and ends with Paul's first imprisonment (A.D. 63 or 64). The whole contents of the book may be divided into these three parts:
(1.) Chaps. 1-12, describing the first twelve years of the Christian church. This section has been entitled "From Jerusalem to Antioch." It contains the history of the planting and extension of the church among the Jews by the ministry of Peter.
(2.) Chaps. 13-21, Paul's missionary journeys, giving the history of the extension and planting of the church among the Gentiles.
(3.) Chaps. 21-28, Paul at Rome, and the events which led to this. Chaps. 13-28 have been entitled "From Antioch to Rome."
In this book it is worthy of note that no mention is made of the writing by Paul of any of his epistles. This may be accounted for by the fact that the writer confined himself to a history of the planting of the church, and not to that of its training or edification. The relation, however, between this history and the epistles of Paul is of such a kind, i.e., brings to light so many undesigned coincidences, as to prove the genuineness and authenticity of both, as is so ably shown by Paley in his Horae Paulinae. "No ancient work affords so many tests of veracity; for no other has such numerous points of contact in all directions with contemporary history, politics, and topography, whether Jewish, or Greek, or Roman." Lightfoot. (See Paul.)
See Verses Found in Dictionary
Since many have attempted to compile an account concerning the events that have been fulfilled among us, just as those who were eyewitnesses and servants of the word from the beginning passed on to us, read more. it seemed best to me also--[because I] have followed all [things] carefully from the beginning--to write [them] down in orderly sequence for you, most excellent Theophilus, so that you may know the certainty concerning the things about which you were taught.
I produced the former account, O Theophilus, about all {that} Jesus began to do and to teach,
I produced the former account, O Theophilus, about all {that} Jesus began to do and to teach,
But you will receive power [when] the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest part of the earth."
So putting out to sea from Troas, we sailed a straight course to Samothrace, and on the following [day] to Neapolis,
And we sailed away from Philippi after the days of Unleavened Bread and came to them at Troas within five days, where we stayed seven days.
Luke the physician, our dear friend, greets you, [as does] Demas.
Luke alone is with me. Take along Mark [and] bring [him] with you, because he is useful to me for ministry.
Fausets
The second treatise, in continuation of the Gospel as recorded by Luke. The style confirms the identity of authorship; also the address to the same person, Theophilus, probably a man of rank, judging from the title "most excellent." The Gospel was the life of Jesus in the flesh, the Acts record His life in the Spirit; Chrysostom calls it "The Gospel of the Holy Spirit." Hence Luke says: "The former treatise I made of all that Jesus began to do and teach;" therefore the Acts give a summary of what Jesus continued to do and teach by His Spirit in His disciples after He was taken up. The book breaks off at the close of Paul's imprisonment, A.D. 63, without recording his release; hence it is likely Luke completed it at this date, just before tidings of the apostle's release reached him.
There is a progressive development and unity of plan throughout. The key is Ac 1:8; "Ye shall be witnesses unto Me in (1) Jerusalem, and (2) in all Judaea, and (3) in Samaria, and (4) unto the uttermost part of the earth." It begins with Jerusalem, the metropolis of the Jewish dispensation, and ends with Rome, the metropolis of the whole Gentile world. It is divisible into three portions:
I. From the ascension to the close of Acts 11, which describes the rise of the first purely Gentile church, at Antioch, where the disciples consequently were first called See CHRISTIANS (see);
II. Thence down to the special vision at Troas (Acts 16), which carried the gospel, through Paul, to Europe;
III. Thence onward, until it reached Rome. In each of the three periods the church has a distinct aspect: in the first, Jewish; in the second, Gentile with a strong Jewish admixture; in the third, after the council at Jerusalem (Acts 15), Gentile in a preponderating degree. At first the gospel was preached to the Jews only; then to the Samaritans (Ac 8:1-5); then to the Ethiopian eunuch, a proselyte of righteousness (Ac 8:27); then, after a special revelation as Peter's warrant, to Cornelius, a proselyte of the gate; then to Gentile Greeks (not Grecians, i.e. Greek speaking Jews, but pagan Greeks, on the whole the best supported reading, Ac 11:20); then Peter, who, as "the apostle of the circumcision," had been in the first period the foremost preacher, gives place from Acts 13 to Paul, "the apostle of the uncircumcision," who successively proclaimed the word in Asia Minor, Macedonia, Greece, and Rome. Luke joined Paul at Troas (about A.D. 53), as appears from the "we" taking the place of "they" at that point in his history (Ac 16:8-10). The repetition of the account of the ascension in Acts 1 shows that an interval of some time had elapsed since writing the more summary account of it at the end of Luke 24; for repetition would have been superfluous unless some time had intervened.
Matthew's Gospel, as adapted to Jewish readers, answers to the first period ending about A.D. 40, and was written probably in and for Jerusalem and Judaea; Mark answers to the second or Judaeo-Gentile period, A.D. 40-50, as his Gospel abounds in Latinisms, and is suited to Gentile converts, such as were the Roman soldiers concentrated at Caesarea, their head quarters in Palestine, the second great center of gospel preaching, the scene of Cornelius' conversion by Mark's father in the faith, Peter. Luke's Gospel has a Greek tinge, and answers to the third period, A.D. 50-63, being suited to Greeks unfamiliar with Palestinian geography; written perhaps at Antioch, the third great center of gospel diffusion.
Antioch is assigned by tradition as his residence (A.D. 52) before joining Paul when entering Europe. Beginning it there, he probably completed it under Paul's guidance, and circulated it from Philippi, where he was left behind, among the Greek churches. Probably Paul (A.D. 57) alludes to his Gospel in 2Co 8:18; "the brother whose praise is in the gospel throughout all the churches." Certainly he quotes his Gospel as Scripture, and by inspiration stamps it as such in 1Ti 5:18. His having been chosen by the Macedonian churches joint trustee with Paul of their contributions to Jerusalem implies a long residence, during which he completed and circulated his work. As Acts was the fruit of his second connection with Paul, whose labors down to his imprisonment in Rome form the chief part of the book, so he wrote the Gospel through the help he got in his first connection with him, from Troas down to Philippi. (See Birks' Horse Evarig., 192, etc., for the probability that Theophilus lived at Antioch.) Jerome says Luke published his Gospel "in the parts of Achaia and Baeotia."
The Book of Acts links itself with the Gospels, by describing the foundation and extension of the church, which Christ in the Gospels promised; and with the Pauline epistles by undesigned, because not obvious, coincidences. It forms with the Gospels a historical Pentateuch, on which the Epistles are the inspired commentary, as the Psalms and Prophets are on the Old Testament historical books. Tertullian De Bapt., 17, and Jerome, Vir. Illustr., Luc., 7, mention that John pronounced spurious the Acts of Paul and Thecla, published at Ephesus. As Luke's Acts of the Apostles was then current, John's condemnation of the spurious Acts is a virtual sanction of ours as genuine; especially as Re 3:2 assigns this office of testing the true and the false to John's own church' of Ephesus. The epistle of the churches of Lyons and Vienna to those of Asia and Phrygia (A.D. 177) quotes it. Irenseus, Adv.
Hser., 1:31, Clemens Alexandrinus, Strom., 5, and Origen, in Euseb. H. E., 6:23, attest the book. Eusebius, H.E., 3:25, ranks it among "the universally recognized Scriptures." Its rejection by the Manicheans on purely doctrinal grounds implies its acceptance by the early church catholic. Luke never names himself. But the identity of the writer with the writer of the Gospel (Lu 1:3) is plain, and that the first person plural (Ac 16:10,17; 21:1,18; 27:1; 28:16) includes the writer in the first person singular (Ac 1:1). Paul's other companions are distinguished from the writer (Ac 20:4-6,15). The sacred writers keep themselves in the background, so as to put forward their grand subject. The first person gives place to the third at Ac 17:1, as Paul and Silas left Luke behind at Philippi. The nonmention of Luke in Paul's epistles is due to his not having been with him at Corinth (Acts 18), whence the two epistles to the Thessalonians were written; nor at Ephesus (Acts 19), whence he wrote to the Romans; nor at Corinth again, whence he wrote to the Galatians.
The first person is not resumed until Ac 20:5-6, at Philippi, the very place where the first person implies he was with Paul two years before (Acts 16); in this interval Luke probably made Philippi his head quarters. Thenceforward to the close, which leaves Paul at Rome, the first person shows Luke was his companion. Col 4:14; Phm 1:24, written there and then, declare his presence with Paul in Rome. The undesigned coincidence remarkably confirms the truth of his authorship and of the history. Just in those epistles written from places where in Acts the first person is dropped, Luke is not mentioned, but Silas and Timothy are; 1Th 1:1; 2Th 1:1; 2Co 1:19 compared with Ac 18:5.
But in the epistles written where we know, from Acts 28, the writer was with Paul we find Luke mentioned. Alford conjectures that as, just before Luke's joining Paul at Troas (Ac 16:10), Paul had passed through Galatia, where he was detained by sickness (Ga 4:13, Greek "Ye know that because of an infirmity of my flesh I preached the gospel unto you at the first"), and Phrygia, and as the epistle to Colossae in Phrygia terms Luke "the beloved physician," Luke became Paul's companion owing to the weak state of the apostle's health, and left him at Philippi when he was recovered, which would account for the warm epithet "beloved."
In Ac 21:10 Agabus is introduced as if he had never been mentioned before, which he was in Ac 11:28. Probably Luke used different written sources of information, guided in the selection by the Holy spirit. This view accounts for the Hebraistic style of the earlier parts (drawn from Hebrew sources), and the Grecian style of the
See Verses Found in Dictionary
I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you release on earth will be released in heaven."
I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you release on earth will be released in heaven."
it seemed best to me also--[because I] have followed all [things] carefully from the beginning--to write [them] down in orderly sequence for you, most excellent Theophilus,
it seemed best to me also--[because I] have followed all [things] carefully from the beginning--to write [them] down in orderly sequence for you, most excellent Theophilus,
I produced the former account, O Theophilus, about all {that} Jesus began to do and to teach,
I produced the former account, O Theophilus, about all {that} Jesus began to do and to teach,
But you will receive power [when] the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest part of the earth."
But you will receive power [when] the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest part of the earth."
this man, delivered up by the determined plan and foreknowledge of God, you executed [by] nailing to [a cross] through the hand of lawless men.
this man, delivered up by the determined plan and foreknowledge of God, you executed [by] nailing to [a cross] through the hand of lawless men.
This one is the stone that was rejected by you, the builders, that has become {the cornerstone}.
This one is the stone that was rejected by you, the builders, that has become {the cornerstone}.
And Saul was agreeing with his murder. Now there happened on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles.
And Saul was agreeing with his murder. Now there happened on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. And devout men buried Stephen and made loud lamentation over him.
And devout men buried Stephen and made loud lamentation over him. But Saul was attempting to destroy the church. Entering {house after house}, he dragged off both men and women [and] delivered [them] to prison.
But Saul was attempting to destroy the church. Entering {house after house}, he dragged off both men and women [and] delivered [them] to prison. Now those who had been scattered went about proclaiming the good news [of] the word.
Now those who had been scattered went about proclaiming the good news [of] the word. And Philip came down to the city of Samaria [and] began proclaiming the Christ to them.
And Philip came down to the city of Samaria [and] began proclaiming the Christ to them.
And he got up [and] went, and behold, [there was] a man, an Ethiopian eunuch (a court official of Candace, queen of the Ethiopians, who was over all her treasury) who had come to worship in Jerusalem
And he got up [and] went, and behold, [there was] a man, an Ethiopian eunuch (a court official of Candace, queen of the Ethiopians, who was over all her treasury) who had come to worship in Jerusalem
So he said, "Who are you, Lord?" And he [said], "I am Jesus, whom you are persecuting!
So he said, "Who are you, Lord?" And he [said], "I am Jesus, whom you are persecuting! But get up and enter into the city, and it will be told to you {what you must do}."
But get up and enter into the city, and it will be told to you {what you must do}."
And [when] the brothers found out, they brought him down to Caesarea and sent him away to Tarsus.
And [when] the brothers found out, they brought him down to Caesarea and sent him away to Tarsus.
So Peter opened [his] mouth [and] said, "In truth I understand that God is not one who shows partiality,
So Peter opened [his] mouth [and] said, "In truth I understand that God is not one who shows partiality,
But some of them were men from Cyprus and Cyrene, who, [when they] came to Antioch, began to speak to the Hellenists also, proclaiming the good news about the Lord Jesus.
But some of them were men from Cyprus and Cyrene, who, [when they] came to Antioch, began to speak to the Hellenists also, proclaiming the good news about the Lord Jesus.
And one of them {named} Agabus stood up [and] indicated by the Spirit [that] a great famine was about to come over the whole inhabited earth (which took place in the time of Claudius).
And one of them {named} Agabus stood up [and] indicated by the Spirit [that] a great famine was about to come over the whole inhabited earth (which took place in the time of Claudius).
And one of them {named} Agabus stood up [and] indicated by the Spirit [that] a great famine was about to come over the whole inhabited earth (which took place in the time of Claudius).
And one of them {named} Agabus stood up [and] indicated by the Spirit [that] a great famine was about to come over the whole inhabited earth (which took place in the time of Claudius).
which they also did, sending [the aid] to the elders by the hand of Barnabas and Saul.
which they also did, sending [the aid] to the elders by the hand of Barnabas and Saul.
Now at that time, Herod the king laid hands on some of those from the church to harm [them].
Now at that time, Herod the king laid hands on some of those from the church to harm [them]. So he executed James the brother of John with a sword.
So he executed James the brother of John with a sword. And [when he] saw that it was pleasing to the Jews, he proceeded to arrest Peter also. ({Now this was during the feast} of Unleavened Bread.)
And [when he] saw that it was pleasing to the Jews, he proceeded to arrest Peter also. ({Now this was during the feast} of Unleavened Bread.) [After he] had arrested {him}, he also put [him] in prison, handing [him] over to four squads of soldiers to guard him, intending to bring him {out for public trial} after the Passover.
[After he] had arrested {him}, he also put [him] in prison, handing [him] over to four squads of soldiers to guard him, intending to bring him {out for public trial} after the Passover. Thus Peter was kept in the prison, but prayer was fervently being made to God by the church for him.
Thus Peter was kept in the prison, but prayer was fervently being made to God by the church for him. Now when Herod was about to bring him [out], on that [very] night Peter was sleeping between two soldiers, bound with two chains, and guards before the door were watching the prison.
Now when Herod was about to bring him [out], on that [very] night Peter was sleeping between two soldiers, bound with two chains, and guards before the door were watching the prison. And behold, an angel of the Lord stood near [him], and a light shone in the prison cell. And striking Peter's side, he woke him up, saying, "Get up {quickly}!" And his chains fell off of [his] hands.
And behold, an angel of the Lord stood near [him], and a light shone in the prison cell. And striking Peter's side, he woke him up, saying, "Get up {quickly}!" And his chains fell off of [his] hands. And the angel said to him, "Gird yourself and put on your sandals!" And he did so. And he said to him, "Wrap your cloak around you and follow me!"
And the angel said to him, "Gird yourself and put on your sandals!" And he did so. And he said to him, "Wrap your cloak around you and follow me!" And he went out [and] was following [him]. And he did not know that what was being done by the angel was real, but was thinking [he] was seeing a vision.
And he went out [and] was following [him]. And he did not know that what was being done by the angel was real, but was thinking [he] was seeing a vision. And [after they] had passed the first and second guard, they came to the iron gate that leads to the city, which opened for them by itself, and they went out [and] went forward [along] one narrow street, and at once the angel departed from him.
And [after they] had passed the first and second guard, they came to the iron gate that leads to the city, which opened for them by itself, and they went out [and] went forward [along] one narrow street, and at once the angel departed from him. And [when] Peter came to himself, he said, "Now I know truly that the Lord has sent out his angel and rescued me from the hand of Herod and all {that the Jewish people expected}!"
And [when] Peter came to himself, he said, "Now I know truly that the Lord has sent out his angel and rescued me from the hand of Herod and all {that the Jewish people expected}!" And [when he] realized [this], he went to the house of Mary, the mother of John (who is also called Mark), where many [people] were gathered together and were praying.
And [when he] realized [this], he went to the house of Mary, the mother of John (who is also called Mark), where many [people] were gathered together and were praying. And [when] he knocked at the door of the gateway, a female slave {named} Rhoda came up to answer.
And [when] he knocked at the door of the gateway, a female slave {named} Rhoda came up to answer. And recognizing Peter's voice, because of [her] joy she did not open the gate, but ran in [and] announced [that] Peter was standing at the gate.
And recognizing Peter's voice, because of [her] joy she did not open the gate, but ran in [and] announced [that] Peter was standing at the gate. But they said to her, "You are out of your mind!" But she kept insisting it was so. And they kept saying, "It is his angel!"
But they said to her, "You are out of your mind!" But she kept insisting it was so. And they kept saying, "It is his angel!" But Peter was continuing to knock, and [when they] opened [the door] they saw him and were astonished.
But Peter was continuing to knock, and [when they] opened [the door] they saw him and were astonished. But motioning to them with [his] hand to be silent, he related to them how the Lord had brought him out of the prison. And he said, "Report these [things] to James and to the brothers," and he departed [and] went to another place.
But motioning to them with [his] hand to be silent, he related to them how the Lord had brought him out of the prison. And he said, "Report these [things] to James and to the brothers," and he departed [and] went to another place. Now [when] day came, there was not a little commotion among the soldiers [as to] what then had become of Peter.
Now [when] day came, there was not a little commotion among the soldiers [as to] what then had become of Peter. And [when] Herod had searched for him and did not find [him], he questioned the guards [and] ordered [that they] be led away to execution. And he came down from Judea to Caesarea [and] stayed [there].
And [when] Herod had searched for him and did not find [him], he questioned the guards [and] ordered [that they] be led away to execution. And he came down from Judea to Caesarea [and] stayed [there].
From the descendants of this man, according to [his] promise, God brought to Israel a Savior, Jesus.
From the descendants of this man, according to [his] promise, God brought to Israel a Savior, Jesus.
and saying, "Men, why are you doing these [things]? We also are men with the same nature as you, proclaiming the good news [that] you should turn from these worthless things to the living God, who made the heaven and the earth and the sea and all the things [that are] in them--
and saying, "Men, why are you doing these [things]? We also are men with the same nature as you, proclaiming the good news [that] you should turn from these worthless things to the living God, who made the heaven and the earth and the sea and all the things [that are] in them-- who in generations that are past permitted all the nations to go their [own] ways.
who in generations that are past permitted all the nations to go their [own] ways. And yet he did not leave himself without witness [by] doing good, giving you rain from heaven and fruitful seasons, satisfying [you] with food and your hearts with gladness."
And yet he did not leave himself without witness [by] doing good, giving you rain from heaven and fruitful seasons, satisfying [you] with food and your hearts with gladness."
So going through Mysia, they went down to Troas. And a vision appeared to Paul during the night: a certain Macedonian man was standing there and imploring him and saying, "Come over to Macedonia [and] help us!"
And a vision appeared to Paul during the night: a certain Macedonian man was standing there and imploring him and saying, "Come over to Macedonia [and] help us!" And when he had seen the vision, we wanted at once to go away to Macedonia, concluding that God had called us to proclaim the good news to them.
And when he had seen the vision, we wanted at once to go away to Macedonia, concluding that God had called us to proclaim the good news to them.
And when he had seen the vision, we wanted at once to go away to Macedonia, concluding that God had called us to proclaim the good news to them.
And when he had seen the vision, we wanted at once to go away to Macedonia, concluding that God had called us to proclaim the good news to them.
And when he had seen the vision, we wanted at once to go away to Macedonia, concluding that God had called us to proclaim the good news to them.
And when he had seen the vision, we wanted at once to go away to Macedonia, concluding that God had called us to proclaim the good news to them.
She followed Paul and us [and] was crying out, saying, "These men are slaves of the Most High God, who are proclaiming to you the way of salvation!"
She followed Paul and us [and] was crying out, saying, "These men are slaves of the Most High God, who are proclaiming to you the way of salvation!"
Now [after they] traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
Now [after they] traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
But the Jews were filled with jealousy and, taking along some worthless men from the rabble in the marketplace and forming a mob, threw the city into an uproar. And attacking Jason's house, they were looking for them to bring [them] out to the popular assembly.
But the Jews were filled with jealousy and, taking along some worthless men from the rabble in the marketplace and forming a mob, threw the city into an uproar. And attacking Jason's house, they were looking for them to bring [them] out to the popular assembly.
And those who conducted Paul brought [him] as far as Athens, and [after] receiving an order for Silas and Timothy that they should come to him as soon as possible, they went away.
And those who conducted Paul brought [him] as far as Athens, and [after] receiving an order for Silas and Timothy that they should come to him as soon as possible, they went away. Now while Paul was waiting for them in Athens, his spirit was provoked within him [when he] observed the city was full of idols.
Now while Paul was waiting for them in Athens, his spirit was provoked within him [when he] observed the city was full of idols.
Now while Paul was waiting for them in Athens, his spirit was provoked within him [when he] observed the city was full of idols.
Now while Paul was waiting for them in Athens, his spirit was provoked within him [when he] observed the city was full of idols. So he was discussing in the synagogue with the Jews and the God-fearing [Gentiles], and in the marketplace every day with those who happened to be there.
So he was discussing in the synagogue with the Jews and the God-fearing [Gentiles], and in the marketplace every day with those who happened to be there.
So he was discussing in the synagogue with the Jews and the God-fearing [Gentiles], and in the marketplace every day with those who happened to be there.
So he was discussing in the synagogue with the Jews and the God-fearing [Gentiles], and in the marketplace every day with those who happened to be there. And even some of the Epicurean and Stoic philosophers were conversing with him, and some were saying, "What does this babbler want to say?" But [others said], "He appears to be a proclaimer of foreign deities," because he was proclaiming the good news [about] Jesus and the resurrection.
And even some of the Epicurean and Stoic philosophers were conversing with him, and some were saying, "What does this babbler want to say?" But [others said], "He appears to be a proclaimer of foreign deities," because he was proclaiming the good news [about] Jesus and the resurrection.
And even some of the Epicurean and Stoic philosophers were conversing with him, and some were saying, "What does this babbler want to say?" But [others said], "He appears to be a proclaimer of foreign deities," because he was proclaiming the good news [about] Jesus and the resurrection.
And even some of the Epicurean and Stoic philosophers were conversing with him, and some were saying, "What does this babbler want to say?" But [others said], "He appears to be a proclaimer of foreign deities," because he was proclaiming the good news [about] Jesus and the resurrection. And they took hold of him [and] brought [him] to the Areopagus, saying, "May we learn what [is] this new teaching being proclaimed by you?
And they took hold of him [and] brought [him] to the Areopagus, saying, "May we learn what [is] this new teaching being proclaimed by you? For you are bringing some astonishing things to our ears. Therefore we want to know what {these things mean}."
For you are bringing some astonishing things to our ears. Therefore we want to know what {these things mean}." (Now all the Athenians and the foreigners who stayed there used to spend [their] time in nothing else than telling something or listening to something new.)
(Now all the Athenians and the foreigners who stayed there used to spend [their] time in nothing else than telling something or listening to something new.)
For [as I] was passing through and observing carefully your objects of worship, I even found an altar on which was inscribed, 'To an unknown God.' Therefore what you worship without knowing [it], this I proclaim to you--
For [as I] was passing through and observing carefully your objects of worship, I even found an altar on which was inscribed, 'To an unknown God.' Therefore what you worship without knowing [it], this I proclaim to you-- the God who made the world and all the things in it. This one, being Lord of heaven and earth, does not live in temples made by human hands,
the God who made the world and all the things in it. This one, being Lord of heaven and earth, does not live in temples made by human hands, nor is he served by human hands [as if he] needed anything, [because] he himself gives to everyone life and breath and everything.
nor is he served by human hands [as if he] needed anything, [because] he himself gives to everyone life and breath and everything. And he made from one [man] every nation of humanity to live on all the face of the earth, determining [their] fixed times and the fixed boundaries of their habitation,
And he made from one [man] every nation of humanity to live on all the face of the earth, determining [their] fixed times and the fixed boundaries of their habitation, to search for God, if perhaps indeed they might feel around for him and find [him]. And indeed he is not far away from each one of us,
to search for God, if perhaps indeed they might feel around for him and find [him]. And indeed he is not far away from each one of us, for in him we live and move and exist, as even some of {your own} poets have said: 'For we also are {his} offspring.'
for in him we live and move and exist, as even some of {your own} poets have said: 'For we also are {his} offspring.'
for in him we live and move and exist, as even some of {your own} poets have said: 'For we also are {his} offspring.'
for in him we live and move and exist, as even some of {your own} poets have said: 'For we also are {his} offspring.' Therefore, [because we] are offspring of God, we ought not to think the divine being is like gold or silver or stone, an image formed by human skill and thought.
Therefore, [because we] are offspring of God, we ought not to think the divine being is like gold or silver or stone, an image formed by human skill and thought. Therefore [although] God has overlooked the times of ignorance, he now commands all people everywhere to repent,
Therefore [although] God has overlooked the times of ignorance, he now commands all people everywhere to repent, because he has set a day on which he is going to judge the world in righteousness by the man who he has appointed, having provided proof to everyone [by] raising him from the dead."
because he has set a day on which he is going to judge the world in righteousness by the man who he has appointed, having provided proof to everyone [by] raising him from the dead."
And he found a certain Jew {named} Aquila, {a native} of Pontus who had arrived recently from Italy {along with} Priscilla his wife, because Claudius had ordered all the Jews to depart from Rome, [and] he went to them.
And he found a certain Jew {named} Aquila, {a native} of Pontus who had arrived recently from Italy {along with} Priscilla his wife, because Claudius had ordered all the Jews to depart from Rome, [and] he went to them.
Now when both Silas and Timothy came down from Macedonia, Paul began to be occupied with the message, solemnly testifying to the Jews [that] the Christ was Jesus.
Now when both Silas and Timothy came down from Macedonia, Paul began to be occupied with the message, solemnly testifying to the Jews [that] the Christ was Jesus.
And Sopater [son] of Pyrrhus from Berea, and Aristarchus and Secundus from Thessalonica, and Gaius from Derbe, and Timothy, and Tychicus and Trophimus from Asia, were accompanying him.
And Sopater [son] of Pyrrhus from Berea, and Aristarchus and Secundus from Thessalonica, and Gaius from Derbe, and Timothy, and Tychicus and Trophimus from Asia, were accompanying him. And these had gone on ahead [and] were waiting for us in Troas.
And these had gone on ahead [and] were waiting for us in Troas.
And these had gone on ahead [and] were waiting for us in Troas.
And these had gone on ahead [and] were waiting for us in Troas. And we sailed away from Philippi after the days of Unleavened Bread and came to them at Troas within five days, where we stayed seven days.
And we sailed away from Philippi after the days of Unleavened Bread and came to them at Troas within five days, where we stayed seven days.
And we sailed away from Philippi after the days of Unleavened Bread and came to them at Troas within five days, where we stayed seven days.
And we sailed away from Philippi after the days of Unleavened Bread and came to them at Troas within five days, where we stayed seven days.
And we sailed from there on the next [day], [and] arrived opposite Chios. And on the next [day] we approached Samos, and on the following [day] we came to Miletus.
And we sailed from there on the next [day], [and] arrived opposite Chios. And on the next [day] we approached Samos, and on the following [day] we came to Miletus.
serving the Lord with all humility and with tears, and with the trials that happened to me through the plots of the Jews--
serving the Lord with all humility and with tears, and with the trials that happened to me through the plots of the Jews--
But I consider [my] life [as] worth {nothing} to myself, in order to finish my mission and the ministry that I received from the Lord Jesus, to testify [to] the gospel of the grace of God.
But I consider [my] life [as] worth {nothing} to myself, in order to finish my mission and the ministry that I received from the Lord Jesus, to testify [to] the gospel of the grace of God.
Therefore be on the alert, remembering that night and day [for] three years I did not stop warning each one [of you] with tears.
Therefore be on the alert, remembering that night and day [for] three years I did not stop warning each one [of you] with tears. "And now I entrust you to God and to the message of his grace, which is able to build [you] up and to give [you] the inheritance among all those who are sanctified.
"And now I entrust you to God and to the message of his grace, which is able to build [you] up and to give [you] the inheritance among all those who are sanctified.
And it happened that after we tore ourselves away from them, we put out to sea, [and] running a straight course we came to Cos and on the next [day] to Rhodes, and from there to Patara.
And it happened that after we tore ourselves away from them, we put out to sea, [and] running a straight course we came to Cos and on the next [day] to Rhodes, and from there to Patara.
And on the next day we departed [and] came to Caesarea, and entered into the house of Philip the evangelist, who was [one] of the seven, [and] stayed with him.
And on the next day we departed [and] came to Caesarea, and entered into the house of Philip the evangelist, who was [one] of the seven, [and] stayed with him.
And [while we] were staying [there] many days, a certain prophet {named} Agabus came down from Judea.
And [while we] were staying [there] many days, a certain prophet {named} Agabus came down from Judea.
And on the next [day] Paul went in with us to James, and all the elders were present.
And on the next [day] Paul went in with us to James, and all the elders were present.
who even attempted to desecrate the temple, and we arrested {him}.
who even attempted to desecrate the temple, and we arrested {him}.
[When] you yourself examine [him] you will be able to find out from {him} about all these [things] of which we are accusing him."
[When] you yourself examine [him] you will be able to find out from {him} about all these [things] of which we are accusing him."
And when it was decided [that] we would sail away to Italy, they handed over Paul and some other prisoners to a centurion {named} Julius of the Augustan Cohort.
And when it was decided [that] we would sail away to Italy, they handed over Paul and some other prisoners to a centurion {named} Julius of the Augustan Cohort.
saying, 'Do not be afraid, Paul! It is necessary [for] you to stand before Caesar, and behold, God has graciously granted you all who are sailing with you.'
saying, 'Do not be afraid, Paul! It is necessary [for] you to stand before Caesar, and behold, God has graciously granted you all who are sailing with you.'
And when we entered into Rome, Paul was allowed to stay by himself with the soldier who was guarding him.
And when we entered into Rome, Paul was allowed to stay by himself with the soldier who was guarding him.
because what can be known about God is evident among them, for God made [it] clear to them.
because what can be known about God is evident among them, for God made [it] clear to them. For from the creation of the world, his invisible [attributes], both his eternal power and deity, are discerned clearly, being understood in the things created, so that they are without excuse.
For from the creation of the world, his invisible [attributes], both his eternal power and deity, are discerned clearly, being understood in the things created, so that they are without excuse. For [although they] knew God, they did not honor [him] as God or give thanks, but they became futile in their reasoning, and their senseless hearts were darkened.
For [although they] knew God, they did not honor [him] as God or give thanks, but they became futile in their reasoning, and their senseless hearts were darkened. Claiming to be wise, they became fools,
Claiming to be wise, they became fools, and exchanged the glory of the immortal God with the likeness of an image of mortal human beings and birds and quadrupeds and reptiles.
and exchanged the glory of the immortal God with the likeness of an image of mortal human beings and birds and quadrupeds and reptiles. Therefore God gave them over in the desires of their hearts to immorality, [that] their bodies would be dishonored among themselves,
Therefore God gave them over in the desires of their hearts to immorality, [that] their bodies would be dishonored among themselves, who exchanged the truth of God with a lie, and worshiped and served the creation rather than the Creator, who is blessed for eternity. Amen.
who exchanged the truth of God with a lie, and worshiped and served the creation rather than the Creator, who is blessed for eternity. Amen.
But because of your stubbornness and unrepentant heart, you are storing up for yourself wrath in the day of wrath and of the revelation of the righteous judgment of God,
But because of your stubbornness and unrepentant heart, you are storing up for yourself wrath in the day of wrath and of the revelation of the righteous judgment of God,
whom God made publicly available as the mercy seat through faith in his blood, for a demonstration of his righteousness, because of the passing over of previously committed sins,
whom God made publicly available as the mercy seat through faith in his blood, for a demonstration of his righteousness, because of the passing over of previously committed sins,
For the promise to Abraham or to his descendants, [that] he would be heir of the world, [was] not through the law, but through the righteousness by faith.
For the promise to Abraham or to his descendants, [that] he would be heir of the world, [was] not through the law, but through the righteousness by faith.
Do not be deceived! "Bad company corrupts good morals."
Do not be deceived! "Bad company corrupts good morals."
And we have sent at the same time with him the brother whose praise in the gospel [has become known] throughout all the churches.
And we have sent at the same time with him the brother whose praise in the gospel [has become known] throughout all the churches.
In Damascus, the governor under King Aretas was guarding the city of the Damascenes in order to take me into custody,
In Damascus, the governor under King Aretas was guarding the city of the Damascenes in order to take me into custody,
I know a man in Christ fourteen years ago--whether in the body I do not know, or outside the body I do not know, God knows--such a man was caught up to the third heaven,
I know a man in Christ fourteen years ago--whether in the body I do not know, or outside the body I do not know, God knows--such a man was caught up to the third heaven,
Then after fourteen years I went up again to Jerusalem with Barnabas, taking along Titus also.
Then after fourteen years I went up again to Jerusalem with Barnabas, taking along Titus also.
Now to Abraham and to his descendant the promises were spoken. It does not say, "and to descendants," as concerning many, but as concerning one, "and to your descendant," who is Christ.
Now to Abraham and to his descendant the promises were spoken. It does not say, "and to descendants," as concerning many, but as concerning one, "and to your descendant," who is Christ.
But you know that because of an illness of the flesh I proclaimed the gospel to you the first time.
But you know that because of an illness of the flesh I proclaimed the gospel to you the first time.
built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,
built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,
For many live, of whom I spoke about to you many times, but now speak about even weeping, [as] the enemies of the cross of Christ,
For many live, of whom I spoke about to you many times, but now speak about even weeping, [as] the enemies of the cross of Christ,
and he himself is before all [things], and in him all [things] are held together,
and he himself is before all [things], and in him all [things] are held together,
because he was well pleased [for] all the fullness to dwell in him,
because he was well pleased [for] all the fullness to dwell in him,
Luke the physician, our dear friend, greets you, [as does] Demas.
Luke the physician, our dear friend, greets you, [as does] Demas.
Paul and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ. Grace to you and peace.
Paul and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ. Grace to you and peace.
For the scripture says, "You must not muzzle an ox [while it] is threshing," and "The worker [is] worthy of his wages."
For the scripture says, "You must not muzzle an ox [while it] is threshing," and "The worker [is] worthy of his wages."
I have fought the good fight, I have completed the race, I have kept the faith.
I have fought the good fight, I have completed the race, I have kept the faith.
A certain one of them, [one of] their own prophets, has said, "Cretans [are] always liars, evil beasts, lazy gluttons."
A certain one of them, [one of] their own prophets, has said, "Cretans [are] always liars, evil beasts, lazy gluttons."
[and so do] Mark, Aristarchus, Demas, [and] Luke, my fellow workers.
[and so do] Mark, Aristarchus, Demas, [and] Luke, my fellow workers.
And if you call on [him] [as] Father who judges impartially according to each one's work, conduct yourselves with fear during the time of your temporary residence,
And if you call on [him] [as] Father who judges impartially according to each one's work, conduct yourselves with fear during the time of your temporary residence,
but with the precious blood of Christ, like [that of] an unblemished and spotless lamb
but with the precious blood of Christ, like [that of] an unblemished and spotless lamb
Therefore the honor [is] for you who believe, but for those who refuse to believe, "The stone that the builders rejected, this one has become {the cornerstone},"
Therefore the honor [is] for you who believe, but for those who refuse to believe, "The stone that the builders rejected, this one has become {the cornerstone},"
Be on the alert and strengthen the remaining [things] that are about to die, for I have not found your works completed before my God.
Be on the alert and strengthen the remaining [things] that are about to die, for I have not found your works completed before my God.
Hastings
ACTS OF THE APOSTLES
1. Summary of contents.
See Verses Found in Dictionary
Since many have attempted to compile an account concerning the events that have been fulfilled among us,
it seemed best to me also--[because I] have followed all [things] carefully from the beginning--to write [them] down in orderly sequence for you, most excellent Theophilus,
Now in the fifteenth year of the reign of Tiberius Caesar, [when] Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene,
"But when you see Jerusalem surrounded by armies, then know that its desolation has come near.
(Now he said this to indicate by what kind of death he would glorify God.) And [after he] had said this, he said to him, "Follow me!"
I produced the former account, O Theophilus, about all {that} Jesus began to do and to teach,
I produced the former account, O Theophilus, about all {that} Jesus began to do and to teach,
All these were busily engaged with one mind in prayer, together with the women and Mary the mother of Jesus and with his brothers.
And it became known to all who live in Jerusalem, so that that field was called in their own language "Akeldama," that is, "Field of Blood.")
So those who accepted his message were baptized, and on that day about three thousand souls were added.
And [when] they had prayed, the place in which they were gathered was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness.
Now in these days, [as] the disciples were increasing [in number], a complaint arose by the {Greek-speaking Jews} against the {Hebraic Jews} because their widows were being overlooked in the daily distribution [of food].
But Saul was attempting to destroy the church. Entering {house after house}, he dragged off both men and women [and] delivered [them] to prison.
And Philip came down to the city of Samaria [and] began proclaiming the Christ to them.
But when they believed Philip [as he] was proclaiming the good news about the kingdom of God and the name of Jesus Christ, both men and women were being baptized.
[and] asked for letters from him to the synagogues in Damascus, so that if he found any who were of the Way, both men and women, he could bring [them] tied up to Jerusalem.
And [when] the brothers found out, they brought him down to Caesarea and sent him away to Tarsus.
And one of them {named} Agabus stood up [and] indicated by the Spirit [that] a great famine was about to come over the whole inhabited earth (which took place in the time of Claudius).
And one of them {named} Agabus stood up [and] indicated by the Spirit [that] a great famine was about to come over the whole inhabited earth (which took place in the time of Claudius).
Now at that time, Herod the king laid hands on some of those from the church to harm [them].
Now there were prophets and teachers in Antioch in the church that was there: Barnabas, and Simeon (who was called Niger), and Lucius the Cyrenian, and Manaen (a close friend of Herod the tetrarch), and Saul.
And [when they] came to Salamis, they began to proclaim the word of God in the synagogues of the Jews. And they also had John [as] assistant. And [when they] had crossed over the whole island as far as Paphos, they found a certain man, a magician, a Jewish false prophet whose name [was] Bar-Jesus, read more. who was with the proconsul Sergius Paulus, an intelligent man. This man summoned Barnabas and Saul [and] wished to hear the word of God. But Elymas the magician (for his name is translated in this way) opposed them, attempting to turn the proconsul away from the faith.
Now {Paul and his companions} put out to sea from Paphos [and] came to Perga in Pamphylia, but John departed from them [and] returned to Jerusalem.
Now {Paul and his companions} put out to sea from Paphos [and] came to Perga in Pamphylia, but John departed from them [and] returned to Jerusalem. And they went on from Perga [and] arrived at Pisidian Antioch. And they entered into the synagogue on the day of the Sabbath [and] sat down.
And [after] removing him, he raised up David for their king, about whom he also said, testifying, 'I have found David the [son] of Jesse [to be] a man in accordance with my heart, who will carry out all my will.'
But the Jews incited the devout women of high social standing and the most prominent men of the city, and stirred up persecution against Paul and Barnabas and threw them out of their district.
But the Jews incited the devout women of high social standing and the most prominent men of the city, and stirred up persecution against Paul and Barnabas and threw them out of their district.
Now it happened that in Iconium they entered {together} into the synagogue of the Jews and spoke in such a way that a large number of both Jews and Greeks believed.
And there they were continuing to proclaim the good news.
And [when] the crowds saw what Paul had done, they raised their voices in the Lycaonian language, saying, "The gods have become like men [and] have come down to us!"
But [when] the apostles Barnabas and Paul heard about [it], they tore their clothing [and] rushed out into the crowd, shouting
And [after they] had proclaimed the good news in that city and made many disciples, they returned to Lystra and to Iconium and to Antioch,
And [after] there was no little strife and debate by Paul and Barnabas against them, they appointed Paul and Barnabas and some others from among them to go up to the apostles and elders in Jerusalem concerning this issue.
[that you] abstain from food sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. [If you] keep yourselves from {these things} you will do well. Farewell.
And they traveled through the Phrygian and Galatian region, having been prevented by the Holy Spirit from speaking the message in Asia. And [when they] came to Mysia, they attempted to go into Bithynia, and the Spirit of Jesus did not permit them. read more. So going through Mysia, they went down to Troas. And a vision appeared to Paul during the night: a certain Macedonian man was standing there and imploring him and saying, "Come over to Macedonia [and] help us!" And when he had seen the vision, we wanted at once to go away to Macedonia, concluding that God had called us to proclaim the good news to them.
And when he had seen the vision, we wanted at once to go away to Macedonia, concluding that God had called us to proclaim the good news to them.
and from there to Philippi, which is a leading city [of that] district of Macedonia, a [Roman] colony. And we were staying in this city for some days. And on the day of the Sabbath, we went outside the [city] gate beside the river, where we thought there was a place of prayer, and we sat down [and] spoke to the women assembled [there].
And on the day of the Sabbath, we went outside the [city] gate beside the river, where we thought there was a place of prayer, and we sat down [and] spoke to the women assembled [there]. And a certain woman {named} Lydia from the city of Thyatira, a merchant dealing in purple cloth who showed reverence for God, was listening. The Lord opened {her} heart to pay attention to what was being said by Paul. read more. And after she was baptized, and her household, she urged [us], saying, "If you consider me to be a believer in the Lord, come to my house [and] stay." And she prevailed upon us.
And [when it] was day, the chief magistrates sent the police officers, saying, "Release those men."
But Paul said to them, "They beat us in public without due process--men who are Roman citizens--[and] threw [us] into prison, and now they are wanting to release us secretly? Certainly not! Rather let them come themselves [and] bring us out!"
Now [after they] traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
Now [after they] traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
And some of them were persuaded and joined Paul and Silas, and [also] a large number of God-fearing Greeks and not a few of the prominent women.
And [when they] did not find them, they dragged Jason and some brothers before the city officials, shouting, "These [people] who have stirred up trouble [throughout] the world have come here also,
Now the brothers sent away both Paul and Silas at once, during the night, to Berea. {They} went into the synagogue of the Jews [when they] arrived.
Therefore many of them believed, and not a few of the prominent Greek women and men.
And those who conducted Paul brought [him] as far as Athens, and [after] receiving an order for Silas and Timothy that they should come to him as soon as possible, they went away. Now while Paul was waiting for them in Athens, his spirit was provoked within him [when he] observed the city was full of idols.
Now while Paul was waiting for them in Athens, his spirit was provoked within him [when he] observed the city was full of idols.
And they took hold of him [and] brought [him] to the Areopagus, saying, "May we learn what [is] this new teaching being proclaimed by you?
But some people joined him [and] believed, among whom also [were] Dionysius the Areopagite and a woman {named} Damaris and others with them.
And he argued in the synagogue every Sabbath, attempting to persuade both Jews and Greeks. Now when both Silas and Timothy came down from Macedonia, Paul began to be occupied with the message, solemnly testifying to the Jews [that] the Christ was Jesus.
And Crispus, the ruler of the synagogue, believed in the Lord together with his whole household. And many of the Corinthians, [when they] heard about [it], believed and were baptized.
Now [when] Gallio was proconsul of Achaia, the Jews rose up with one purpose against Paul and brought him before the judgment seat,
So they arrived at Ephesus, and those he left behind there, but he himself entered into the synagogue [and] discussed with the Jews.
And it happened that [while] Apollos was in Corinth, Paul traveled through the inland regions [and] came to Ephesus and found some disciples.
So he entered into the synagogue [and] was speaking boldly for three months, discussing and attempting to convince [them] concerning the kingdom of God.
And even some of the Asiarchs who were his friends sent [word] to him [and] were urging [him] not to risk himself [by going] into the theater.
And these had gone on ahead [and] were waiting for us in Troas.
For Paul had decided to sail past Ephesus so that he would not be [having] to spend time in Asia. For he was hurrying if it could be possible for him to be in Jerusalem on the day of Pentecost.
I have shown you [with respect to] all [things] that [by] working hard in this way it is necessary to help those who are in need, and to remember the words of the Lord Jesus that he himself said, "It is more blessed to give than to receive."
especially distressed at the statement that he had said, that they were going to see his face no more. And they accompanied him to the ship.
And [after we] sighted Cyprus and left it behind {on the port side}, we sailed to Syria and arrived at Tyre, because the ship was to unload [its] cargo there.
And it happened that when our days were over, we departed [and] went on our way, [while] all [of them] accompanied us, together with [their] wives and children, as far as outside the city. And [after] falling to our knees on the beach [and] praying,
({Now this man had} four virgin daughters who prophesied.)
{I} persecuted this Way to the death, tying up and delivering to prison both men and women,
But when they had stretched him out for the lash, Paul said to the centurion standing there, "Is it permitted for you to flog a man [who is] a Roman citizen and uncondemned?"
And [when] two years had passed, Felix received as successor Porcius Festus. And [because he] wanted to do a favor for the Jews, Felix left Paul behind {as a prisoner}.
And when it was decided [that] we would sail away to Italy, they handed over Paul and some other prisoners to a centurion {named} Julius of the Augustan Cohort. And we went aboard a ship from Adramyttium that was about to sail to the places along the [coast] of Asia [and] put out to sea. Aristarchus, a Macedonian from Thessalonica, was with us.
And from there we put out to sea [and] sailed under the lee of Cyprus, because the winds were against [us].
And when the fourteenth night had come, [as] we were being driven in the Adriatic Sea about the middle of the night, the sailors suspected {they were approaching some land}.
but the centurion, [because he] wanted to save Paul, prevented them {from doing what they intended}, and gave orders [that] those who were able to swim should jump in first to get to the land,
And the local inhabitants showed {extraordinary} kindness to us, for they lit a fire [and] welcomed us all, because of the rain that had begun and because of the cold.
Now in the [regions] around that place were fields belonging to the chief official of the island, {named} Publius, who welcomed us [and] entertained [us] hospitably [for] three days.
Now it happened that after three days, he called together those who were the most prominent of the Jews. And [when] they had assembled, he said to them, "Men [and] brothers, [although] I had done nothing against [our] people or the customs of our fathers, from Jerusalem I was delivered [as] a prisoner into the hands of the Romans,
So he stayed two whole years in his own rented house, and welcomed all who came to him,
And now these three [things] remain: faith, hope, [and] love. But the greatest of these [is] love.
Consequently, therefore, you are no longer strangers and foreigners, but you are fellow citizens of the saints and members of the household of God,
Only lead your lives in a manner worthy of the gospel of Christ, so that whether I come and see you or am absent I hear {your circumstances}, that you are standing firm in one spirit, with one soul contending side by side for the faith of the gospel,
Aristarchus, my fellow prisoner, greets you, and Mark, the cousin of Barnabas (about whom you received instructions--if he should come to you, welcome him),
Luke the physician, our dear friend, greets you, [as does] Demas.
Luke the physician, our dear friend, greets you, [as does] Demas.
Therefore [when we] could bear [it] no longer, we determined to be left behind in Athens alone,
For Demas deserted me, [because he] loved the present age, and went to Thessalonica. Crescens [went] to Galatia; Titus [went] to Dalmatia.
'I know where you live, where the throne of Satan [is]. And you hold fast to my name and did not deny your faith in me, even in the days of Antipas my faithful witness, who was killed among you, where Satan lives.
And it was given to him to put breath into the image of the beast, in order that the image of the beast both spoke and caused that all those, unless they worshiped the image of the beast, should be killed.
Morish
The introduction to this book compared with the introduction to the gospel by Luke makes it plain that the two were written by the same person. The Acts ends with the two years' imprisonment of the apostle Paul at Rome: it could not therefore have been written before the end of that time, and was probably written very soon afterwards or it would have given the issue of Paul's trial. This would place the date about A.D. 63.
The 'Acts' forms a link between the Gospels and the Epistles, as the ascension of Christ formed a link between the Gospels and the Acts. It occupies a sort of transition time, for though the church was soon formed, the doctrine of the church was not made known until Paul's epistles. The title, 'Acts of the Apostles,' might have led us to expect a more general account of the labours of all the Twelve; but their mission in the ways of God is superseded by that of Paul, both as minister of the gospel of the glory of Christ, and of the church. A wise selection of the fruits of apostolic energy has been made, verifying some things stated in the Gospels, and forming an indispensable introduction to the Epistles.
After the ascension of the Lord, and the choosing an apostle to fill the place of Judas, the first great event recorded is the day of Pentecost. The Lord had said, "I will build my church," Mt 16:18 ; and the descent of the Holy Spirit on the day of Pentecost is the answer to the question, when did the incorporation of the church begin? 1Co 12:13 proves that it was by the gift of the Holy Spirit, though, as it has been said, the doctrine of the church was not revealed till afterwards.
Ananias was charged with lying to the Holy Spirit, by whom God was then dwelling in the church. Our Lord had promised that on His departure He would send them another Comforter, the Holy Spirit, to abide with and be in them. This also was fulfilled at Pentecost. Peter, Stephen, etc. were full of the Holy Spirit: cf. Ac 4:31.
After this another call was made to Israel to receive Jesus as the Christ. They had killed the Prince of life, but God had raised Him from the dead, and now in mercy and on the ground of their ignorance one more appeal was made to them to repent and be converted that their sins might be blotted out, and that God might send again Jesus Christ who was then in heaven. The rulers however were grieved that they preached by Jesus the resurrection from among the dead, and commanded Peter and John not to speak or teach in the name of Jesus. Stephen, being accused before the Sanhedrim, rehearsed the history of Israel from the beginning, and charged them with resisting the Holy Spirit, as their fathers had done. The indictment of Israel as man in the flesh, and the exposure of his enmity to God led to the final sin of rejecting the glorified Christ, expressed by the stoning of Stephen who calling upon the Lord not to lay the sin to their charge, exemplified the life of Christ in his body.
This ends the first phase of the acts of the Holy Spirit, and clears the way for the going out of the gospel and the revelation of the truth of the church. The persecution that followed led to the spread of the gospel. Philip preached Christ to the Samaritans and many believed. Peter went from Jerusalem, laid his hands upon them and they received the Holy Spirit. Peter was then used at Caesarea in opening the door to the Gentiles (answering to his having the keys of the kingdom committed to him, Mt 16:19), and they also received the Holy Spirit.
In the meantime Saul had been converted, and immediately preached that Jesus was the Son of God. The churches had rest, and walking in the fear of the Lord and comfort of the Holy Spirit, were multiplied. Ac 9:31. Herod Agrippa however soon began to persecute the church; he killed James the brother of John, and put Peter into prison, who was however miraculously delivered. Herod died a miserable death; and the word of God grew and multiplied. Acts 12. This ends the phase of the church's history in connection with the remnant of Israel.
Antioch, instead of Jerusalem, now became a centre of evangelisation, independent of apostolic authority, yet without breaking the unity of the Spirit by forming a separate church. Barnabas and Saul are separated to the work by the Holy Spirit, and with John Mark take a missionary journey.
Certain persons from Judaea insisting at Antioch that the Gentile converts must be circumcised or they could not be saved, the question was referred to the church at Jerusalem. In their decision they could say, "It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things: that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves ye shall do well. Fare ye well." Ac 15:28-29.
Paul with Silas took a second missionary journey, extending to Europe and returned to Antioch. Ac 18:22. From thence Paul went a third journey. (For the particulars of these journeys and from whence Paul wrote some of his epistles, see the article PAUL.) It may be noted that while at Ephesus, because of the opposition of the Jews in the synagogues, Paul separated the disciples and they met in a building distinct from the synagogue, commencing a further development of the church's history. Ac 19:9.
At the close of the third missionary journey Paul, led by deep spiritual affection for his nation, but forbidden by the Spirit in whose energy the ministry entrusted to him had hitherto been carried out, went up to Jerusalem, where he was arrested. The rest of the book details his trials and danger from the Jews; his journey to Rome, where he calls together the chief of the Jews, to whom he preaches Jesus. We read no more of any of his labours, and the Acts leaves him a prisoner.
The book embraces a period of about thirty years: the mystery of the church, and the gospel of the glory committed to Paul, as well as the state of the assemblies must be gathered from the Epistles. During the above period Paul wrote the two epistles to the Thessalonians, the two to the Corinthians, to the Galatians, Romans, Colossians, Philemon, Ephesians, and Philippians.
See Verses Found in Dictionary
And I also say to you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overpower it! I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you release on earth will be released in heaven."
And [when] they had prayed, the place in which they were gathered was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness.
Then the church throughout all of Judea and Galilee and Samaria had peace, being strengthened. And living in the fear of the Lord and the encouragement of the Holy Spirit, it was increasing [in numbers].
For it seemed best to the Holy Spirit and to us to place on you no greater burden except these necessary things: [that you] abstain from food sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. [If you] keep yourselves from {these things} you will do well. Farewell.
And [when he] arrived at Caesarea, he went up and greeted the church, [and] went down to Antioch.
But when some became hardened and were disobedient, reviling the Way before the congregation, he departed from them [and] took away the disciples, leading discussions every day in the lecture hall of Tyrannus.
For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free [persons], and all were made to drink one Spirit.
Smith
Acts of the Apostles,
the fifth book in the New testament and the second treatise by the author of the third Gospel, traditionally known as Luke. The book commences with an inscription to one Theophilus, who was probably a man of birth and station. The readers were evidently intended to be the members of the Christian Church, whether Jews or Gentiles; for its contents are such as are of the utmost consequence to the whole Church. They are the fulfillment of the promise of the Father by the descent of the Holy Spirit, and the results of that outpouring by the dispersion of the gospel among the Jews and Gentiles. Under these leading heads all the personal and subordinate details may be arranged. First St. Peter becomes the prime actor under God int he founding of the Church. He is the centre of the first group of sayings and doings. The opening of the door to Jews, ch. 2, and Gentiles, ch. 10, is his office, and by him, in good time, is accomplished. Then the preparation of Saul of Tarsus for the work to be done, the progress, in his hand, of that work, his journeyings, preachings and perils, his stripes and imprisonments, his testifying in Jerusalem and being brought to testify in Rome, --these are the subjects of the latter half of the book, of which the great central figure is the apostle Paul. The history given in the Acts occupies about 33 years, and the reigns of the Roman emperors Tiberius, Caligula, Claudius and Nero. It seems most probable that the place of writing was Roma, and the time about two years from the date of St. Paul's arrival there, as related in
This would give us fro the publication about 63 A.D.
Watsons
ACTS OF THE APOSTLES. This book, in the very beginning, professes itself to be a continuation of the Gospel of St. Luke; and its style bespeaks it to be written by the same person. The external evidence is also very satisfactory; for besides allusions in earlier authors, and particularly in Clement of Rome, Polycarp, and Justin Martyr, the Acts of the Apostles are not only quoted by Irenaeus, as written by Luke the evangelist, but there are few things recorded in this book which are not mentioned by that ancient father. This strong testimony in favour of the genuineness of the Acts of the Apostles is supported by Clement of Alexandria, Tertullian, Jerome, Eusebius, Theodoret, and most of the later fathers. It may be added, that the name of St. Luke is prefixed to this book in several ancient Greek manuscripts of the New Testament, and also in the old Syriac version.
2. This is the only inspired work which gives us any historical account of the progress of Christianity after our Saviour's ascension. It comprehends a period of about thirty years, but it by no means contains a general history of the church during that time. The principal facts recorded in it are, the choice of Matthias to be an Apostle in the room of the traitor Judas; the descent of the Holy Ghost on the day of pentecost; the preaching, miracles, and sufferings of the Apostles at Jerusalem; the death of Stephen, the first martyr; the persecution and dispersion of the Christians; the preaching of the Gospel in different parts of Palestine, especially in Samaria; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies, were not necessary in Gentile converts; and the latter part of the book is confined to the history of St. Paul, of whom St. Luke was the constant companion for several years.
3. As this account of St. Paul is not continued beyond his two years' imprisonment at Rome, it is probable that this book was written soon after his release, which happened in the year 63; we may therefore consider the Acts of the Apostles as written about the year 64.
4. The place of its publication is more doubtful. The probability appears to be in favour of Greece, though some contend for Alexandria in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority.
5. It must have been of the utmost importance in the early times of the Gospel, and certainly not of less importance to every subsequent age, to have an authentic account of the promised descent of the Holy Ghost, and of the success which attended the first preachers of the Gospel both among the Jews and Gentiles. These great events completed the evidence of the divine mission of Christ, established the truth of the religion which he taught, and pointed out in the clearest manner the comprehensive nature of the redemption which he purchased by his death.
OEcumenius calls the Acts, the "Gospel of the Holy Ghost; and St. Chrysostom, the "Gospel of our Saviour's resurrection," or the Gospel of Jesus Christ risen from the dead. Here, in the lives and preaching of the Apostles, we have the most miraculous instances of the power of the Holy Ghost; and in the account of those who were the first believers, we have received the most excellent pattern of the true Christian life.